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Review: The Outsider

ByAdam Huntley

My mother-in-law’s mouth was as wrinkled as a prune. Right then she was pursing her lips, so the deep grooves around them were especially obvious. I think she’d pursed them too many times, and they’d got stuck that way.
Her forehead was furrowed as well. Her eyes were fierce,
“Go home,” she said again. “You are not coming with me.”
But I shook my head. Naomi wasn’t going to have her way this time.

Thus begins Katy Morgan’s book, The Outsider, a lovely retelling of the biblical book of Ruth.

I’ve read the book of Ruth scores of times, in five different languages, two of which I actively contributed to translating into minority languages of Central Africa: Gbaya and Bhogoto. I’ve written a scholarly article on one of its verses. Even my wife’s name is Ruth. When we got married, the pastor’s sermon was tongue-in-cheek-entitled, “It’s All About Ruth.” In thirty minutes, he summarized the whole book. I love this story. It is woven into my days as beautifully as Ruth’s life was woven together with Boaz’s.

With all that previous exposure, this retelling is my favorite time reading it yet.

It’s what a good biblical retelling should be: credibly crafted, faithful yet finessed, loyal yet lyrical. Morgan takes great pains in making sure that her retelling is faithful to the text. Honestly, that was one of my big concerns when I first picked it up. I wasn’t only curious as to whether it took unrealistic liberties, but I was wondering if the shape and overall message of the story comes through, ancient though it be. It doesn’t take long to realize that every geographic detail, every character, every conversation, and plot point (both explicit and implicit) from the book of Ruth is there. Morgan delivers.

In fact, I’d advise you to read this book with two bookmarks: one for the story and one for the “Notes” section in the back. There the author gives interesting and helpful commentary for each chapter and even gives justification to the bits where her retelling isn’t in the book of Ruth.

For example, in her notes she gives a justification for chapter three, all of which isn’t in the biblical text: here she describes the realistic fears and doubts of people in an animistic idol worshipping culture of Moab. After living in a similar culture for years, I found the chapter and its justification in the notes to be accurate and insightful. In the end, it highlights the miracle of Ruth’s conversion, which was obvious to original readers but may not be as clear to a modern Western audience.

With the notes, she not only wants to inform the reader of the places where her book diverges from the biblical text, but she also wants the reader to see her wrestling with faithfulness in a retelling. This impulse shows one who is deeply committed to biblical fidelity.

Also, even while the book is written with economy and simplicity of phrase that is geared towards children, Morgan’s insights show deep meditation and solid research. So, it’s faithful, but it’s also a retelling. It’s a narrative that will make you want to push past your bedtime to keep reading.

Morgan’s characters are alive and believable, her prose is crisp, and her pacing is Goldilocks-just-right. I found myself seeing the filled-out characters the way I’ve always imagined them: Noami is critical yet flexible, kind yet shrewd. Elimelech is a bit weaker than his wife and more willing to compromise. Boaz beams with generosity and strength. Ruth’s pulling between her new fears and new faith can lift your own faith.

Here, Ruth is talking with one of the Jewish women, Keziah, who was harvesting in Boaz’s field along with Ruth:

“That’s right,” said Keziah in a satisfied tone. “Our Lord is a miracle-working God. When our people were slaves, far away in Egypt, he set us free. He parted the sea to let the Israelites through it, and made the waves crash over the soldiers who were chasing after them. He brought us to our own land. He— “
“He’s kind,” I interrupted.
I didn’t need to hear those stories about God’s rescue of his people. I was already feeling surer about this than I’d ever felt before. He was kind, this God of Israel, he actually seemed to care! He actually loved his people-and if what Boaz had said was right, he might even love me as well. Even though I was a Moabite.
(pgs. 104-105)

This is a proper retelling of the comedy of Ruth: how she goes from being an outsider to being the great-grandmother of the greatest insider, King David himself. Morgan’s focus is not only on the book itself but also on how it fits into the broader context of redemptive history as presented in the entire Bible. The epilogue tells how the faith and love of Naomi, Ruth, and Boaz resulted in the birth of David in Bethlehem. Further, it tells of the love that caused the birth of another Bethlehemite, resulting in a greater redemptive kindness displayed in great David’s greater son, Jesus.

You may say to yourself, “I don’t need a retelling of the Bible; the inspired text is enough.” And you would be right: the inspired text is enough. But because Morgan’s retelling is so well-written and faithful to the text, reading her book will illuminate your understanding of the inspired text.

In his masterful book Five Festal Garments, Old Testament scholar Barry Webb wrote that the book of Ruth is a “garment of kindness.” Morgan’s faithful additions to this garment are not modern threads stitched in; rather, her story is the original garment turned inside-out so the reader can see the hidden embroidery of grace in every seam. Her recrafting isn’t a new fabric sewn over the old, it’s the original divine weave, brushed clean. Allowing it to be held close so its ancient beauty can be seen, felt, and savored anew.

I encourage you to try it on for yourself.

Adam Huntley
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